Exegesis and Exposition of Titus 2:9-10

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1 Exegesis and Exposition of Titus 2:9-10 Titus 2:9 Titus 2:9 Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative. (NASB95) This verse is composed of the following: (1) accusative masculine plural form of the noun doulos (δοῦλος), bondslaves (2) dative masculine plural form of the adjective idios (ἴδιος), their own (3) dative masculine plural form of the noun despotes (δεσπότης), to masters (4) present passive infinitive form of the verb hupotassomai (ὑποτάσσοµαι), to be subject (5) preposition en (ἐν), in (6) dative neuter plural form of the adjective pas (πᾶς), everything (6) accusative masculine plural form of the adjective euarestos (εὐάρεστος), well-pleasing (7) present active infinitive form of the verb eimi (εἰµί), to be (8) negative particle mē (µή), not (9) accusative masculine plural present active participle form of the verb antilegō (ἀντιλέγω), argumentative. Asyndeton In Titus 2:9, the apostle Paul is employing the figure of asyndeton in order to mark a transition from addressing the proper godly conduct of Titus and his fellow young men in the Christian community to addressing the proper godly conduct of slaves in the Cretan Christian community. Classical Usage of Doulos The noun doulos in Greek thought referred to someone who belonged by nature to someone else and not himself and had his will bound up in the will of another who has power over him. The Greeks valued and prized their personal freedom and viewed slavery as a debasing condition for their personal dignity was bound up in their freedom. Rudolph Tuente writes, For the Attic Greek, personal freedom was his prized possession. To be independent of others and to manage his own life and to live as he chooses is of the essence of such freedom. The doulos belonged by nature not to himself, but to someone else (The New International Dictionary of New Testament Theology, volume 3, pages ). In doulos the emphasis is on the slave s dependence on his lord. Rengstorf commenting on the classical usage of the word, writes, The distinctive feature of the self-awareness of the Greek is the thought of freedom. The Greek finds his personal dignity in the fact that he is free. Thus his self William E. Wenstrom, Jr. Bible Ministries 1

2 awareness stands out sharply from anything which stands under the concept douleuein. For where there is douleuein human autonomy is set aside and an alien will takes precedence of one s own. This does not mean that there is no place for the thought of service in the Greek world. The Greek city state depended on the service of citizens, and these gave their service after the manner of the doulos, who not only has no possibility of evading tasks laid upon him but who also has no right of personal choice, who must rather do what another will have done, and refrain from doing what another will not have done. In the doulos the free Greek world always sees its own antitype, and in douleuein it sees the perversion of its own nature. Hence the Greek can only reject and scorn the type of service which in inner or outer structure bears even the slightest resemblance of that of the slave (Kittel s Theological Dictionary of the New Testament volume 2 pages ). Two of the greatest representatives of Greek thought, Aristotle and Plato, used the doulos word group in a derogatory sense in keeping with its basic meaning. Aristotle in his work Nicomachean Ethics wrote, The slave is a living tool and the tool a lifeless slave (Book VIII, chapter 11, 1161b). Aristotle viewed the slave as on a par with animals. Aristotle defined the slave as a living possession, and a minister of action. For Aristotle, the slave was a possession for maintaining life (Politics, Book I, chapter 4, 1253b). In Greek thought, the doulos belonged by nature to someone else and not himself. Aristotle relates this concept of the doulos, he writes, The master is only the master of the slave; he does not belong to him, whereas the slave is not only the slave of his master, but wholly belongs to him. Hence we see what is the nature and office of a slave; he who is by nature not his own but another s man, is by nature a slave; and he may be said to be another s man who, being a human being, is also a possession. And a possession may be defined as an instrument of action, separable from the possessor (Politics Book I, chapter 4, 1254a). The doulos in Greek thought had his will bound up in the will of another. There was no possibility of avoiding the tasks that were laid upon him. The essence of freedom for the Greeks was to manage one s own life and to live as he chooses without interference from others. The thought of being a slave was totally repulsive to the Greeks and was viewed with total contempt. The Greeks rejected and scorned the type of service that the slave rendered. The slaves subordination and dependence on his or her master was viewed as a totally debasing and contemptible condition. The douloi were a despised class of individuals. The only positive association of doulos which Plato relates was to be a doulos to the laws of society which was the mark of the ideal citizen (Plato Leges 3.689c, 700a; cited by Rengstorf, Kittel, 2:261ff.). The Greek found his true worth only in being conscious of himself and the free development of his potential. Although the Greeks viewed slavery in this light, the 2014 William E. Wenstrom, Jr. Bible Ministries 2

3 slave was allowed to take part in the mystery religions in Greece. They were allowed to take part in domestic worship and were not always treated harshly but were often treated humanely. The doulos word group is never employed by the Greeks in terms of man s relationship as a slave to God. Karl Heinrich Rengstorf of Tubingen University in Kittel s, writes, Within the Greek concept of God there is in fact no place for this word group as an expression of religious relationship and service (Theological Dictionary of the New Testament Volume 2, pg. 264). Septuagint Usage of Doulos Only the Septuagint (LXX) and the Greek New Testament employed the doulos word group for man s relationship as a slave to God. The Septuagint employs the doulos word group to translate the Hebrew words `avadh, to serve, to work, and `evedh, slave, servant. Rengstorf commenting on the doulos word group in the Septuagint usage, writes, When we turn to the Greek Bible, and investigate its use of the word group, we are struck at once by the degree to which it has crowded out the various synonyms (diakoneo, hupereteo, etc.). Whenever there is a reference to service, it is usually expressed by a word from this word group. The group is thus freed from the restriction to the service of slaves which marks its use in non-biblical Greek. The reason for this is that it is almost always used for the root avadh and its denominatives (Kittel s Theological Dictionary of the New Testament volume 2 page 265). The Complete Biblical Library provides the following excellent comment on the Septuagint usage of doulos, states, The idea of slavery in Israel was far removed from the Greek notion. First, people could become slaves as a result of choice. Second, in contrast to the Hellenistic idea, slaves served only for 6 years (Ex. 21:2), and the Old Testament also provided for the protection of slaves from mistreatment (Ex. 21:14, 26-27). Third, a religious relationship was regularly conveyed by servanthood. David referred to himself as God s slave (1 Sam. 23:10-11 [LXX 1 Kings 23:10-11]; Psalm 89:50 [88:50]), but he also considered himself Saul s servant (1 Sam. 19:4 [LXX 1 Kings 19:4]) and Jonathan s servant (1 Sam. 20:7-8 [LXX 1 Kings 20:7-8]). Here one can observe the sharp contrast with the Hellenistic mind-set which would have despised such a relationship. God referred to David as His slave (2 Sam. 3:18 [LXX 2 Kings 13:8]; Psa. 89:3, 20 [LXX 88:3, 20]) who would effect His salvation. God s people are His chosen servants (Psalms 105:6 [LXX 104:6]; 134:1 [133:1]; Isaiah 49:3; cf. 2 Kings 10:21-23 [LXX 4 Kings 10:21, 23]), especially the prophets (2 Kings 17:23 [LXX 4 Kings 17:23]; Amos 3:7; Zechariah 1:6). The slave of God, therefore, carries out the will and 2014 William E. Wenstrom, Jr. Bible Ministries 3

4 purpose of God. The slave also depends upon his Lord to provide protection and sustenance. One can see the appropriateness of such a metaphor as a description of God s people. The Psalmist considered himself the slave of God who had been free by God (Psalm 116:16 [LXX 115:16]; cf. Psalms 34:22 [LXX 33:22]; 102:28 [101:28]; 144:10 [143:10]; Isaiah 48:20; 2 Maccabees 7:33; 8:29). Service to God is not, however, expressed in single acts; rather, the servant continually does the bidding of his Lord. The most unique role of the word slave is its function as an image of the Messiah. This is developed in the closing chapters of Isaiah where the term `evedh occurs 20 times in the singular (chapters 39-53, Kaiser, `evedh, Theological Wordbook of the Old Testament, pp. 639f. note, doulos occurs only six times here in the Septuagint). This is vital for understanding Jesus mission as God s Servant (Mark 10:43ff. Philippians 2:7) (The Complete Biblical Library Greek-English Dictionary, Delta-Epsilon ). The usage of the doulos word group is expanded in the Septuagint where it is used to describe the relation of God and man. It was also used to describe the relationship between the subject and his king. Doulos was also used of men who served Jehovah such as David and Moses. Therefore, it was no longer a derogatory term as in classical Greek, but now became a title of honor in the Septuagint. He who called himself a doulos acknowledges that another has power over him. Although the concept of the doulos still retained the element of unconditional subjection to another, it yet lost its negative character. Doulos now became a title of honor as a result of God s election of Israel. From its connection with `avadh, doulos in the Septuagint is used for a slave and his status and situation. The doulos word group in the Septuagint is used to denote a relation of dependence or service which may be forced, or sometimes voluntary, yet its use is still restrictive. The historical development of the doulos word group reaches its peak when it comes to describe the relationship of dependence and service in which man stands to God. The Greeks never employed the word group in this manner and avoided it. Man is exalted by serving God in the Septuagint. The worth of the doulos is determined by his knowledge of his kurios, Lord, and so was based upon his relation to God. The meaning of doulos had now become elevated through its usage in the Septuagint. The classical Greek writers used the doulos word group primarily in a negative light, whereas, the Septuagint elevates its usage to a higher level and meaning. Rengstorf provides the following 4 points on the usage of the doulos word group in the Septuagint, he states 1. From the connection with `evedh it may be seen that in the Septuagint and Greek Judaism generally the word is used for a slave and his status and situation. It is used quite definitely and emphatically in 2014 William E. Wenstrom, Jr. Bible Ministries 4

5 this way, as shown by its specific use in cases where serving as a slave is not felt to be normal. 2. Since the word group is used to denote a relation of dependence or service which may be forced, or sometimes voluntary, but which is always felt to be restrictive, it is the usual linguistic form for the relation of the subject to the king in the despotic monarchies of the ancient Orient. 3. This ceremonial usage of the group is of epoch-making importance because it provides the assumptions on which the words can be adopted into the language of worship. The climax of the historical development is reached when the group comes to describe the relationship of dependence and service in which man stands to God. This also brings us to the point where the Jewish and oriental usage enters into the sharpest possible antithesis to that of the Greek and Hellenistic world. 4. The attitude of divine service expressed in the term is shared by the Jewish world with other Semitic peoples and tribes and also with the Egyptians. In every case the conception of God bears the stamp of unconditional majesty and absolute superiority to man. This may be seen from the names of the Semitic deities (Baal, Adon, Adonai/kurios etc.), which all represent the deity as Lord (Kittel s Theological Dictionary of the New Testament volume 2, pages ). New Testament Usage of Doulos Doulos and its cognates appear very frequently in the Pauline writings in comparison to the rest of the Greek New Testament. The doulos in the New Testament is never spoken of in a negative or derogatory fashion as in classical Greek of the Hellenistic world. The doulos in the New Testament is never despised nor rejected simply because he or she is a slave. The apostles never condemned slavery and neither did our Lord. The New Testament does not teach the abolishment of it. The Word of God never commands slaves to seek their freedom or leave their masters or rebel against them. Many slaves and their masters belonged to the same local assembly in the early church. This obviously could produce problems in the local assembly. The doctrine of the apostles does not deal with this problem by telling masters to release their slaves, nor does it teach slaves to leave their masters. Each group, slaves and masters are given specific commands in order to deal with their relationship to each other in the natural realm. Slaves are commanded to be constantly obedient to their masters as unto the Lord (Eph. 6:5-8; Col. 3:22). Masters are commanded to deal fairly with their slaves as unto the Lord (Eph. 6:9; Col. 4:1). Slaves who had the opportunity to gain their freedom by legal means were not condemned for doing so, but were encouraged (1 Cor. 7:21) William E. Wenstrom, Jr. Bible Ministries 5

6 Being a slave in the natural realm was not a hindrance to serving God since He has given each Church Age believer in Christ spiritual freedom. New Testament doctrine is quite clear that all men and women are slaves to something or someone. The Scriptures teach that you are either a slave to God and Christ or you are a slave to the sin nature and Satan s cosmic system. The New Testament clearly teaches that the whole human race is enslaved to sin. Everyone who commits sin is the slave to sin nature and resides in the slave market of sin (John 8:34). We cannot live in the Father s household forever if we are slaves to sin (John 8:35). Only the Lord Jesus Christ who is the Son of God can set us free from our slavery to sin (John 8:36). The New Testament presents the following positive categories of slavery: (1) Slave to God (Acts 16:17; 20:19; Titus 1:1; James 1:1; 1 Pet. 2:16; Rev. 7:3; 15:3) (2) Slave to Christ (Rom. 1:1; 1 Cor. 7:22; Gal. 1:10; Eph. 6:6; Phil. 1:1; Col. 3:24; 4:12; 2 Tim. 2:24; 2 Pet. 1:1; Jude 1:1) (3) Slave to the Royal Family of God (2 Cor. 4:5; Gal. 5:13). The following are negative categories: (1) Slave of Men (1 Cor. 7:23) (2) Slave to Sin Nature (John 8:34; Rom. 6:17, 19, 20, 21; 2 Pet. 2:19) (3) Slave to Fear (Rom. 8:15; Heb. 2:15) (4) Slave to Legalism (Gal. 4:8-9; 5:1) (5) Slave to Money (Matt. 6:24) The Greeks valued and prized their personal freedom and viewed slavery as a debasing condition for their personal dignity was bound up in their freedom. The writers of the Greek New Testament elevated the term doulos since it was considered a great honor to be a doulos of the Lord Jesus Christ. Doulos in Titus 2:9 In Titus 2:9, the noun doulos means slave and pertains to a state of being completely controlled by someone (Louw and Nida, 37.3). It is used in a literal sense referring to a person who is totally under the power and authority and control of another person in contrast to a master who is not but controls others. The term refers to a man or woman who was the property of, in this case, a householder, and typically assigned any range of duties from the menial to those requiring special skills in the household. (Towner, Philip H., The Letters to Timothy and Titus; pages ; William B. Eerdmans Publishing Company; Grand Rapids, MI, 2006; cited B. J. Malina, The New Testament World: Insights from Cultural Anthropology; rev. ed.; Louisville; Westminster/John Knox, 1993; page 381) Here in Titus 2:9, the noun doulos means slave referring to slaves in the Cretan Christian community. The word functions as an accusative subject of the 2014 William E. Wenstrom, Jr. Bible Ministries 6

7 infinitive hupotassomai (ὑποτάσσοµαι), to be subject meaning it functions semantically as the subject of this infinitive. Ellipsis The apostle Paul is using the figure of ellipsis meaning that he deliberately omits the third person singular present active indicative form of the verb eimi, though it is implied. The verb eimi means, to exist in a particular state or condition. It serves as a copula uniting the subject, which is the subject infinitive form of the verb hupotasso, to be subject and the accusative subject of this infinitive which is the noun doulos, slaves. Therefore, the word denotes that Christian slaves were to exist in the state of being subject to their own masters. The present tense of the verb is customary present used to signal an ongoing state indicating that Christian slaves were to exist in the state of being subject to their own masters. The active voice is stative indicating that the subject exists in the state indicated by the verb eimi. Therefore, the stative active voice indicates that Christian slaves were to exist in the state of being subject to their own masters. The indicative mood is declarative presenting this assertion as an unqualified statement of Bible doctrine. Hupotassomai The verb hupotassomai or hupotasso is a compound verb composed of the preposition hupo, under, subject to and the verb tasso, to arrange, thus the word literally means, to arrange under. There are no pre-hellenic examples of this compound verb. It is a Greek military term meaning to arrange under one s authority, as a general arranges his regiments in orderly array before himself. The word can have the following meanings: (1) Active (a) To place under (b) To affix under (c) To subordinate (2) Passive (a) To be subject (b) The subordinate (c) Subordinates (d) One without rights (3) Middle (a) To subject oneself (b) To be subservient (c) To acknowledge as lord (d) To submit voluntarily. The word frequently occurs in the middle voice and often indicates involuntary submission or obedience. Throughout Hellenistic literature hupotasso (and its cognates) is found in lists expressing rules on ethical standards and appropriate levels of subordination. Lists of duties appear in Aristotle 4 th century B.C.), Seneca (1 st century A.D.) and Plutarch (2 nd century A.D.). In addition, the middle voice is also used to indicate involuntary submission, to submit oneself out of fear. It may describe voluntary submission or obedience, but this sense occurs less often William E. Wenstrom, Jr. Bible Ministries 7

8 Submission to spiritual laws and to God is also indicated by the middle form. In references to literary matters the word means to attach or append. The verb appears often throughout the papyri with the meaning of to append. Liddell and Scott list the following (Greek-English Lexicon, New Edition, page 1897): (1) Place or arrange under, assign (2) Post in the shelter of (3) Draw up behind (4) Subject (5) Subdue, make subject; to be obedient; will submit; subordinates (6) Underlie to be implied in or associated with (7) Put after, subjoin, append; follows (8) Take as a minor premise (9) Govern the subjunctive. The verb hupotasso appears only 31 times in the Septuagint, of which 9 are non-canonical. It used to translate the following Hebrew words: (1) Davar, speak ; hiphil: subdue (Ps. 18:47 [17:47]). (2) Dumiyah, silence (Ps. 62:1 [61:1]). (3) Damam, be still, wait for (Ps. 37:7 [36:7], 62:5 [61:5]). (4) Kavash, subjugate ; niphal: be subdued : (1 Ch. 22:18). (5) P e lach, serve (Dn. 7:27- Aramaic). (6) Radhadh, subdue (Ps. 144:2 [143:2]). (7) Sim, set, put; consider (Hg. 2:18 [2:19]). (8) Shith, put (Ps. 8:6). The word has the same range of meanings in the Septuagint as it does in classical writings and can have the following meanings: (1) To place under, subordinate (2) Subordinate (3) Subjects (4) To subject (5) To overcome (6) To be subject (7) To become subject (8) Mid. To subject oneself (9) To acknowledge someone s dominion or power (10) To submit (11) To surrender to God (12) To humble oneself before him. The verb hupotasso appears 40 times in the Greek New Testament and frequently displays the same meanings found in the classical and Septuagint literature and involves both voluntary and involuntary submission. The verb s meaning involves the concept of subordination to legitimate authority. The New Thayer s Greek-English Lexicon lists the following meanings for the verb, to arrange under, to subordinate; to subject, put in subjection mid. To subject one self, to obey; to submit to control; to yield one s self, to obey; to submit to one s control; to yield to one s admonition or advice.: (page 645) A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to cause to be in a submissive relationship, to subject, to subordinate (2) to add a document at the end of another document, attach, append, subjoin (Page 1042). Louw and Nida define the word, to bring something under the firm control of someone (Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2, page 476). Roland Bergmeier lists the following (Exegetical Dictionary of the New Testament, volume 3, page 408): (1) Active, subject, subordinate, place under (2) Passive, be subjected to, be placed under (3) Middle, submit to, subordinate oneself to, yield to, be subject to, obey William E. Wenstrom, Jr. Bible Ministries 8

9 The Analytical Greek Lexicon Revised lists the following (page 419): (1) To place or arrange under; to subordinate (2) To bring under influence (3) Pass. To be subordinated (4) To be brought under a state or influence (5) Mid. To submit one s self, render obedience, be submissive. In the Greek New Testament, hupotasso is used in relation to the following subjects: (1) Christ subjection to Mary and Joseph (Lk. 2:51). (2) Demons subjected to the disciples (Lk. 10:17, 20). (3) Creation subject to Christ (1 Cor. 15:27, 28; Eph. 1:22; Phlp. 3:21; He. 2:8; 1 Pet. 3:22). (4) Wives submitting to their husbands (Eph. 5:22; Col. 3:18; Tit. 2:5; 1 Pet. 3:1, 5). (5) Christian labor submit to the authority of management (Tit. 2:9; 1 Pet. 2:18). (6) Submitting to civil authorities (Rom 13:1, 5; Tit. 3:1; 1 Pet. 2:13). (7) Believers submitting to Pastoral authority (1 Cor. 16:16; 1 Pet. 5:5). (8) Believers submitting to God (Heb. 12:9; Jam. 4:7). (9) Jews failure to submit to the righteousness of God in Christ (Rom. 10:3). (10) Women submissive in local assembly (1 Cor. 14:34). (11) Believers deferring to one another (Eph. 5:21; 1 Pet. 5:5). (12) Creation subject to a fallen state (Rom. 8:20) (13) The sin nature obedient to the Law (Rom. 8:7). In Titus 2:9, the verb hupotasso is used with regards to the relationship between slaves in the Christian community and their masters. It denotes that these Christian slaves were to submit to the authority of their masters. It means that they were to voluntarily submit to the authority of their masters. The word speaks of slaves in the Christian community on the island of Crete being obedient to their masters. The present tense of the verb hupotasso is a customary or stative present used to signal an ongoing state indicating that these Christian slaves were to exist in the state of being obedient to the authority of their masters. It could also be interpreted as a customary present used to signal an action which regularly occurs indicating that these Christian slaves were to make it their habit of obeying their masters. The passive voice of the verb hupotasso is a causative passive which implies consent or cause of the action of the verb on the part of the subject. This would indicate that these Christian slaves in the Cretan Christian community were to cause themselves to be subject or obedient to their masters or in other words, this obedience was to be voluntary. The infinitive form of the verb hupotasso functions as a complementary infinitive meaning it completes the thought of the verb eimi, are which is omitted but implied due to Paul s use of the figure of ellipsis. Despotes In classical Greek, the noun despotes means master, lord of the house. It could denote the positional difference between a master and a slave, between a ruler and subject or between a god and a man. The emphasis is upon the authority 2014 William E. Wenstrom, Jr. Bible Ministries 9

10 invested in the despotes by virtue of his position (Liddell-Scott, page 381). The distinctive feature of this word is the absolute authority it represents. Therefore, the term is not relational but rather positional. The word occurs 56 times in the Septuagint where it carried the same sense of power as it did in classical Greek. It was used of various relationships such as Yahweh and Israel or mankind and is often found with kurios. Despotes occurs only 10 times in the New Testament. Louw and Nida list the following meanings for the word: (1) one who holds complete power or authority over another- master, ruler, lord, Lord (as a title for God or Christ) (37.63) (2) one who owns and/or controls the activities of slaves, servants or subjects with the implication of absolute, and in some instances, arbitrary jurisdiction- owner, master, lord. (57.13) A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) one who has legal control and authority over persons, such as subjects or slaves, lord, master (a) of slaves (Pla., Parm. 133d, Leg. 757a al.; Paroem. Gr.: Zenob. [Hadrian] 2, 81 τ. ἰδίους δεσπότας et al.; Tat. 4, 1) 1 Ti 6:1f; Tit 2:9; Phlm subscr.; 1 Pt 2:18; Hs 5, 2, 2. A slave metaphor is present in some of the pass. in 1b, AChang, BiblSacra 142, 85, (b) of subjects. Ruler of a city Hs 1:6. Esp. of God (Eur., Hipp. 88; X., An. 3, 2, 13; Pla., Euthyd. 302d and oft. in Gk. writings incl. Herm. Wr. 16:3 [p. 264, 14 Sc.]; OGI 619, 3; UPZ 1, 1 [IV b.c.]; PGM 36, 227 δέσποτα; LXX; TestAbr A I p. 77, 12 [Stone p. 2]; Artapanus: 726 Fgm. 3, 22 Jac. [in Eus., PE 9, 27, 22]; Ezk. Trag. 124; 188 [in Eus., PE 9, 29, 11]; Philo, Rer. Div. Her. 22ff [PKatz, Philo s Bible, 50, 59f]; Jos., Bell. 7, 323, Ant. 8, 111; 18, 23; Just., A II, 6, 2 al.) Lk 2:29; Ac 4:24; Rv 6:10; 1 Cl 7:5; 9:4; 11:1; 24:1, 5; 36:2, 4; 40:1 al.; B 1:7; 4:3; Dg 8:7; Hv 2, 2, 4f; Hs 1:9; δ. ἁπάντων (cp. Job 5:8; Wsd. 6:7; 8:3; Sir 36:1; TestJos 1:5; Herm. Wr. 5, 4; PGM 3, 589; 4, 1164; 12, 250; δ. τῶν ὅλων Jos., Ant. 1, 72 and Just., D. 140, 4 [sim. Tat. 12, 4]; τοῦ παντὸς δ. Did., Gen. 99, 22) 1 Cl 8:2; 20:11; 33:2; 52:1; [ὁ τῶν ὅλ]ων δεσπότης Ox 1081, 36f (Coptic SJCh 90, 15); δ. καὶ δηµιουργὸς τῶν ὅλων θεός Dg 8:7; τοῦ πάντων δ. GJs 11:2; ὁ δ. µου 23:3 (but s. destrycker ad loc.). Of Christ Lk 13:25 P75; 2 Pt 2:1; Jd 4 (δεσπ. and κύριος as Jos., Ant. 20, 90). (2) one who controls a thing, owner of a vessel 2 Ti 2:21; of honey Hm 5, 1, 5. B Schmidt, Syn DELG. M-M. TW. Sv. (Page 220) In Titus 2:9, the noun despotes is in the plural and means masters referring to those individuals who had complete, absolute authority over Christian slaves on the island of Crete. It refers to those individuals who owned and exercised absolute authority over Christian slaves and controlled their activities. Thus, the word denotes a slave owner. Despotes functions as a dative direct object meaning it is receiving the action of the hupotasso indicating that these slave owners were to receive the obedience of 2014 William E. Wenstrom, Jr. Bible Ministries 10

11 Christian slaves. Paul puts the word in the dative rather than accusative case since he is emphasizing the personal relationship between Christian slaves and their masters. The personal relationship between the two groups is emphasized because Paul wants these slaves to lead those masters who are non-christian to a saving knowledge of Jesus Christ through their obedient conduct. Those whose masters are Christians are to be obeyed because they are brothers and sisters in Christ. The noun despotes is modified by the adjective idios pertains to being the exclusive property of someone one s own, one s property and is used of Christian slaves in relation to their masters. It expresses that these Christian slaves are owned by their masters under Roman law. It also functions as an attributive adjective meaning that it is modifying the noun despotes. We will translate the articular form of idios, their own. Pas The adjective pas functions as a substantive and is used in a distributive sense meaning each and every thing referring to each and every task assigned to the Christian slave by their masters. Paul wants slaves in the Cretan Christian community to voluntarily obey their own masters in each and every task assigned to them by their masters. The adjective pas is also the object of the preposition en which means in since it is functioning as a marker of a state or condition indicating the state or condition of Christian slaves obeying their masters in a particular task. Knight writes Does ἐν πᾶσιν go with this statement or with the following one (see the UBSGNT punctuation apparatus for translations that follow either course). Huther presents what appears at first to be a forceful argument, i.e., that it should go with what follows since it is a matter of course with the former whereas the same could not be said of εὐαρέστοι εἶναι, since that goes beyond the duty of ὑποτάσσεσθαι. Several commentators (e.g., Lock) argue that it should go with what precedes and that this balances best with ἐν πᾶσιν at the end of the section (v. 10). Paul s statement on the same subject in Col. 3:22 clearly joins the comparable κατὰ πάντα with the synonymous ὑπακούετε, and this is the most convincing and compelling consideration in favor of the same construction here (as Hiebert rightly argues; cf. also White, who also points out that Paul joins ἐν παντί to ὑποτάσσω in Eph. 5:24 and that ἐν πᾶσιν elsewhere in the Pastorals is at the end of a clause, i.e., in 1 Tim. 3:11; 2 Tim. 2:7; 4:5; Tit. 2:10). Thus slaves are to subject themselves in all respects, i.e., in all aspects of their service that a Christian slave can render without sinning. 1 1 Knight, George W. III, The Pastoral Epistles: A Commentary on the Greek Text; page 314; William B. Eerdmans Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., The Paternoster Press; Bletchley 2014 William E. Wenstrom, Jr. Bible Ministries 11

12 Eimi The verb eimi means, to exist in a particular state or condition indicating that Paul wanted Christian slaves to make it their habit of voluntarily obeying their own masters in each and every task assigned to them by their masters so that they existed in the state of being pleasing to their masters. The present tense of the verb is customary present used to signal an ongoing state indicating that Christian slaves were to exist in the state of being subject to their own masters. The active voice is stative indicating that the subject exists in the state indicated by the verb eimi. Therefore, the stative active voice indicates that Christian slaves were to exist in the state of being pleasing to their masters as a result of voluntarily being obeying their masters. The infinitive form of this verb eimi is a result infinitive indicating the outcome produced by the controlling verb which is hupotasso. This would indicate that Paul wanted Christian slaves to voluntarily obey their own masters in each and every task assigned to them by their masters with the result that or so that they would be existing in the state of being pleasing to their masters. Euarestos The adjective euarestos is a compound word composed of the adverb eu, well, good and the verb aresko, to strive to please, accommodate, thus the word literally means well-pleasing. Euarestos is often attested in inscriptions. This adjective was used in the papyri of the quality of goods and is found in classical literature as early as Pythagoras. Liddell and Scott: (1) well-pleasing, acceptable (2) pleasant (3) choice (4) according to taste. (Greek-English Lexicon, New Edition, page 706) Euarestos is employed 2 times in the Septuagint where it is used to denote what God (or a man) accepts as pleasing, acceptable and it can thus be an expression of full freedom (Wisdom of Solomon 4:10, 9:10). The adjective euarestos appears only 9 times in the Greek New Testament (Rm. 12:1-2; 14:18; 2 C. 5:9; Eph. 5:10; Phlp. 4:18; Col. 3:20; Tit. 2:9; Heb. 13:21). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition defines the word, pleasing, acceptable (page 318). Greek-English Lexicon of the New Testament Based on Semantic Domains defines the adjective, pertaining to that which causes someone to be pleased pleasing to, pleasing (25.94) William E. Wenstrom, Jr. Bible Ministries 12

13 In the Greek New Testament, the adjective euarestos is used with reference to the believer executing the Father s will. Paul speaks of his desire in 2 Corinthians 5:9 as whether he lives or dies of being pleasing to the Lord in all that he thinks, says, and does. 2 Corinthians 5:9, Therefore we also have as our ambition, whether at home or absent, to be well-pleasing (euarestos) to Him. In Ephesians 5:10 Paul exhorts the Ephesian believers to learn what is pleasing to the Lord meaning learn what His will is and that is accomplished by learning the Word of God which reveals the will of God. Ephesians 5:6-10, Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not be partakers with them; for you were formerly darkness, but now you are Light in the Lord; walk as children of Light (for the fruit of the Light consists in all goodness and righteousness and truth), trying to learn what is well-pleasing (euarestos) to the Lord. Paul employs the word in Philippians 4:18 to describe the Philippians gift to him while he was incarcerated during his first Roman imprisonment as wellpleasing to God since it was properly motivated from the application of divine love (agape). Philippians 4:18, But I have received everything in full and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing (euarestos) to God. In Colossians 3:20 the apostle Paul commands Christian children to obey their parents since that is well-pleasing to the Lord. Colossians 3:20, Children, be obedient to your parents in all things, for this is well-pleasing (euarestos) to the Lord. It is used once again as a synonym for performing the will of God in Hebrews 13:21 where Paul prays that God the Father will provide his readers with everything they need (i.e. knowledge from the Word of God and material aid) to perform the will of God. Hebrews 13:20-21, Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, equip you in every good thing to do His will, working in us that which is well-pleasing (euarestos) in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen. In Romans 12:1, the adjective euarestos means extremely pleasing and is used with reference to the believer pleasing the Father by offering his body to the Father as a sacrifice by appropriating by faith the teaching of the Spirit in the Word of God, namely that he is crucified, died, buried, raised and seated with Christ. In 2014 William E. Wenstrom, Jr. Bible Ministries 13

14 Romans 12:2, the adjective euarestos refers to those decisions and actions made by the believer after his conversion that are extremely pleasing to God the Father since they are in accordance with His will. Romans 12:1-2, Therefore, I appeal to each and every one of you spiritual brothers and sisters on the basis of the merciful acts produced by God the Father to offer your bodies as a sacrifice-alive, holy, extremely pleasing and beneficial to God the Father, which is your reasonable service. Consequently, do not conform your behavior in accordance with the standards of this age. On the contrary, permit yourselves to be transformed by renovating your mind in order that each and every one of you may discern what is, as an eternal spiritual truth, God the Father s will, that which is good as well as extremely pleasing and in addition perfect. In Romans 14:18, the adjective euarestos means extremely pleasing to the Father and is a reference to obeying the will of the Father. It is used to describe the strong believer s service for Christ when they obey the command to love one another and do not exercise their freedom in Christ with respect to food in the presence of the weak so that the weak will not be tempted to partake of non-kosher food and sin in their own mind and lose fellowship. This indicates that the service of the strong is extremely pleasing to the Father when they serve Christ by loving their weak brother self-sacrificially like the Lord by not exercising their freedom in Christ with respect to food in the presence of the weak so that the weak will not partake of non-kosher meat and sin their own mind. In Titus 2:9, Paul instructs Titus to teach the slaves in the Cretan Christian community to voluntarily obey their own masters in each and every task assigned to them so that they would exist in the state of being pleasing to their masters and ultimately to God since it is His will that Christian slaves obey their masters. The adjective euarestos functions as a predicate accusative meaning that it is making the assertion that Christian slaves will be pleasing to their masters and God the Father as a result of voluntarily obeying their masters in each and every task assigned to them. Antilegō The verb antilegō is composed of the preposition anti, against and the verb lego, to speak, thus the word literally means to speak against. The verb s meaning is negated by the negative particle me. In Titus 2:9, these words deny any idea of a Christian slave opposing or speaking against to their masters. In other words, they deny any idea of a Christian slave talking back to their master. The present tense of the verb antilegō is a customary or stative present expressing the idea of a Christian slave existing in the state of talking back to 2014 William E. Wenstrom, Jr. Bible Ministries 14

15 their master. The active voice of the verb is stative as well indicating the same thing as the present tense. The verb is functioning as a participle of means meaning it is used to indicate the means by which the action of a finite verb is accomplished. Here the finite verb is hupotasso. This would indicate that Paul wants Christian slaves to make it their habit of voluntarily obeying their own masters in each and every task assigned to them by not talking back to their masters. The participle form of this verb antilegō defines or explains the action of the controlling verb hupotasso. Thus, it defines or explains how Christian slaves were to demonstrate their obedience to their masters. Translation of Titus 2:9 Titus 2:9 Slaves are to make it their habit of voluntarily obeying their own masters in each and every task so as to be pleasing, by not be talking back. Exposition of Titus 2:9 The apostle Paul goes from communicating to Titus and the young men in the Christian community how they should conduct themselves in a godly fashion to instructing Titus as to how slaves in the Cretan Christian community were to conduct themselves. Paul writes that Christian slaves were to make it their habit of voluntarily obeying their own masters in each and every task assigned to them by their masters. Of course, when Paul says that slaves are to be obedient to their masters in each and every task, it should not be understood in an absolute sense. For instance, if a master ordered his slave to steal or kill or lie, he was to obey God who prohibited these sins and not obey their master. In regard to employment, the same limitations exist as in the case of slavery. An employer s authority is not absolute. If, for example, you are instructed to do something dishonest or untruthful, you are under no obligation to obey because what you are being required to do is what God has forbidden. But where there is no conflict between God and your superior, you, as a Christian worker, are to do exactly what is expected of you even if it is something you would much rather not do. 2 Paul then communicates the result of this obedience, namely Christian slaves will be pleasing to their masters. Ultimately they would be pleasing to God since it is His will that is being communicated here by the apostle Paul in Titus 2:9. In fact, Paul teaches the Colossian Christian slaves to be obedient to their masters since it is the Lord Christ whom they served ultimately (see Colossians 3:23-24). Also, in 2 Campbell, D. (2007). Opening up Titus (pp ). Leominster: Day One Publications William E. Wenstrom, Jr. Bible Ministries 15

16 this passage, he teaches they would be rewarded for their obedience but punished for not doing so. In Ephesians 6:5-8, he says much the same thing to Christian slaves in Ephesus. Paul teaches Christian slaves in Ephesus to be obedient to their masters as to Christ as His slaves. He also says to the Ephesians that Christian slaves will have to give an account at the Bema Seat for their service to their masters. Slaves are to try to please their masters (v. 9). They are to endeavour to give them satisfaction. This involves being conscientious and hardworking. If a slave is lazy, or does his work carelessly and half-heartedly, he will certainly not please his master. Does God require anything less of those who are in voluntary, paid employment? It ought to be a constant aim of Christian employees to give their employer satisfaction. And that means exactly the same as it did in the realm of first century slavery. Lazy workers or workers who do their work carelessly and half-heartedly will certainly not please their superior. We need to be conscientious and hardworking. 3 In Titus 2:9, Paul reminds Titus that the means by which Christian slaves were to demonstrate their obedience to their masters in each and every task is by not talking back to their masters. The second sin was talking back ( answering again, Titus 2:9). While a slave would not carry this too far (his master might severely discipline him), he could argue with his master since the master probably knew less about the job than the slave did. The slave could also gripe about his master to others on the job. This would certainly be a poor testimony for a Christian slave. 4 The obedience of Christian slaves to their masters would be extremely important for three reasons. First it would prevent non-christian masters and other non-christians from speaking evil of Christianity. This is mentioned by Paul with regards to Christian slaves in 1 Timothy 6:1. 1 Timothy 6:1 All those who are slaves under the yoke, their own masters must be regarded by them as deserving of total respect in order that the reputation of the person and character of the one and only God, specifically His teaching will under no certain terms be slandered. (Author s translation) Their own masters must be regarded by them as deserving of total respect refers to Christian slaves making a self-conscious evaluation of their masters that is in accordance with the will of the Father, which is revealed by the Spirit through Paul s teaching and the rest of the Scriptures. It denotes that these Christian slaves are to hold an opinion of their masters, which is in accordance with the will of the Father, which is expressed in the Word of God. Namely, they are to regard their masters as worthy of respect and honor. He may not be worthy 3 Campbell, D. (2007). Opening up Titus (p. 70). Leominster: Day One Publications. 4 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 266). Wheaton, IL: Victor Books William E. Wenstrom, Jr. Bible Ministries 16

17 of such respect and honor but he is to receive it any way from the Christian slave because all authority is from God and God requires of the Christian slave to respect their master. This statement emphasizes the importance of the mental attitude of Christian slaves in the sense that their mental attitude with respect to their masters must be in accordance with the Word of God, which reveals the Father s will through the Holy Spirit. It indicates that as a general precept, the Christian slaves in the Ephesian Christian community must consider their masters as worthy of absolute respect or honor. It denotes that they are to be characterized as considering their masters as worthy of absolute honor. The fact that Paul addresses this issue of Christian slaves considering their masters as worthy of all respect implies that there was a problem with the slaves in the Christian community in Ephesus with regards to their attitude towards their masters. Of course, there were Christian slaves who adhered to this command by Paul in 1 Timothy 6:1 and considered their masters worthy of total respect and there must have been some that did not otherwise he would not have addressed this issue in the first place. Thus Paul is simply communicating a general precept of the Word of God and the Lord and the apostles teaching without reference to whether there was a violation of this command or not. These masters are non-believers in 1 Timothy 6:1 which is indicated by the hina purpose clause in verse 1, so that the name of God and our doctrine will not be spoken against (ἵνα µὴ τὸ ὄνοµα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφηµῆται). This purpose expresses an evangelistic idea meaning that it is concerned with how the non-believer views Christians and Christianity and thus Jesus Christ Himself. The idea is that insubordinate conduct of Christian slaves will cause their non-believing masters to speak against Christianity and its teaching. Furthermore, the phrase those who have believers as their masters (οἱ δὲ πιστοὺς ἔχοντες δεσπότας) in verse 2 is an adversative clause marking a contrast between those Christian slaves who have Christian masters with those who don t in verse 1. Deserving of is the adjective axios, which indicates that the masters of Christian slaves are worthy or deserving of total respect (BDAG, page 93). It indicates that the masters of Christian slaves possess a relatively high degree of comparable merit or worth. Respect is the noun time, which refers to the act of a Christian slaves showing or demonstrating total respect for his master. This would involve the Christian slave carrying out activities for his master without complaining or rebelling outwardly or inwardly and not grudgingly. They are to serve their master wholeheartedly because the Lord is commanding them to do so. They are to serve their master as unto the Lord. They are to serve their master wholeheartedly because in reality, they are serving the Lord by doing so William E. Wenstrom, Jr. Bible Ministries 17

18 Total is the adjective pas, which indicates that Paul wants Christian slaves to fully carry out all that their masters require of them without complaint, insubordination or doing so grudgingly because it is the will of the Father. It would involve the Christian slave carrying out activities for his master without complaining or rebelling outwardly or inwardly and not grudgingly. They are to serve their master wholeheartedly because the Lord is commanding them to do so. They are to serve their master as unto the Lord. They are to serve their master wholeheartedly because in reality, they are serving the Lord by doing so. In order that the reputation of the person and character of the one and only God, specifically His teaching will under no certain terms be slandered presents Paul s purpose for Christian slaves regarding their own masters as worthy of total respect. The reputation of the person and character has a four-fold sense: (1) It signifies the personality of God distinguishing Him from the heathen gods. (2) It signifies the character of God representing who He is. (3) It signifies God s work in creation and for the salvation of men. (4) It signifies the reputation of God before men. This phrase speaks of the reputation of the character of the Person of God the Son. Therefore, Paul wants Christian slaves to regard their masters as worthy of total respect in order that their masters will not slander the reputation of the character of the Person of God the Son because of their insubordination. It refers to the overall character of the Lord as seen or judged by the masters of Christian slaves who are non-believers. It speaks of the recognition by the unsaved of the Lord s character, which is to be reflected by these Christian slaves. Insubordination to their masters would reflect badly upon the Lord whom they are to represent. The one and only God is the articular form of the noun theos, which does not refer to the Father but rather God the Son. This is indicated by the fact that the expression καὶ ἡ διδασκαλία, and our doctrine is epexegetical. This is indicated by the fact that the noun didaskalia, doctrine refers to Christian doctrine or teaching, which originates from Him and reflects His character and nature and person, which is signified by the noun onoma. Therefore, to slander or speak against Christian teaching is to slander or speak against Jesus Christ. It teaches that the Son of God is in a class by Himself. It denotes that He is the one and only God in comparison to the gods of the heathen slave masters of Christian slaves. Specifically His teaching will under no certain terms be slandered is an epexegetical clause, which is indicated by the fact that the noun didaskalia, doctrine, which refers to Christian doctrine or teaching, which originates from Him and reflects His character and nature and person, which is signified by the 2014 William E. Wenstrom, Jr. Bible Ministries 18